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exposure to the wildest winter night. For two-and-fifty years he
was the subject of a supernatural palpitation, which kept his bed
and chair, and everything moveable about him, in a perpetual
tremble. For that space of time his breast was miraculously
swollen to the thickness of a fist above his heart. On a post-
mortem examination of the holy corpse, it was found that two of
the ribs had been broken, to allow the sacred ardour of his heart
more room to play! The doctors swore solemnly that the
phenomenon could be nothing less than a miracle. A divine hand
had thus literally ‘enlarged the heart’ of the devotee.[320] St. Philip
enjoyed, with many other saints, the privilege of being
miraculously elevated into the air by the fervour of his
heavenward aspirations. The Acta Sanctorum relates how Ida of
Louvain—seized with an overwhelming desire to present her
gifts with the Wise Men to the child Jesus—received, on the eve
of the Three Kings, the distinguished favour of being permitted to
swell to a terrific size, and then gradually to return to her original
dimensions. On another occasion, she was gratified by being
thrown down in the street in an ecstacy, and enlarging so that her
horror-stricken attendant had to embrace her with all her might to
keep her from bursting. The noses of eminent saints have been
endowed with so subtile a sense that they have detected the
stench of concealed sins, and enjoyed, as a literal fragrance, the
well-known odour of sanctity. St. Philip Neri was frequently
obliged to hold his nose and turn away his head when
confessing very wicked people. In walking the streets of some
depraved Italian town, the poor man must have endured all the
pains of Coleridge in Cologne, where, he says,
VI.
VII.
VIII.
IX.
X.
XI.
In the summer of 1681, Madame Guyon, now thirty-four years of
age, quitted Paris for Gex, a town lying at the foot of the Jura,
about twelve miles from Geneva. It was arranged that she should
take some part in the foundation and management of a new
religious and charitable institution there. A period of five years
was destined to elapse before her return to the capital. During
this interval, she resided successively at Gex, Thonon, Turin,
and Grenoble. Wherever she went, she was indefatigable in
works of charity, and also in the diffusion of her peculiar
doctrines concerning self-abandonment and disinterested love.
Strong in the persuasion of her mission, she could not rest
without endeavouring to influence the minds around her. The
singular charm of her conversation won a speedy ascendency
over nearly all with whom she came in contact. It is easy to see
how a remarkable natural gift in this direction contributed both to
the attempt and the success. But the Quietest had buried nature,
and to nature she would owe nothing,—these conversational
powers could be, in her eyes, only a special gift of utterance from
above. This mistake reminds us of the story of certain monks
upon whose cloister garden the snow never lay, though all the
country round was buried in the rigour of a northern winter. The
marvellous exemption, long attributed by superstition to miracle,
was discovered to arise simply from certain thermal springs
which had their source within the sacred inclosure. It is thus that
the warmth and vivacity of natural temperament has been
commonly regarded by the mystic, as nothing less than a fiery
impartation from the altar of the celestial temple.
At Thonon her apartment was visited by a succession of
applicants from every class, who laid bare their hearts before
her, and sought from her lips spiritual guidance or consolation.
She met them separately and in groups, for conference and for
prayer. At Grenoble, she says she was for some time engaged
from six o’clock in the morning till eight at evening in speaking of
God to all sorts of persons,—‘friars, priests, men of the world,
maids, wives, widows, all came, one after another, to hear what I
had to say.’[332] Her efforts among the members of the House of
the Novitiates in that city, were eminently successful, and she
appears to have been of real service to many who had sought
peace in vain, by the austerities and the routine of monastic
seclusion. Meanwhile, she was active, both at Thonon and
Grenoble, in the establishment of hospitals. She carried on a
large and continually increasing correspondence. In the former
place she wrote her Torrents, in the latter, she published her
Short Method of Prayer, and commenced her Commentaries on
the Bible.[333]
But alas! all this earnest, tireless toil is unauthorized. Bigotry
takes the alarm, and cries the Church is in danger. Priests who
were asleep—priests who were place-hunting—priests who were
pleasure-hunting, awoke from their doze, or drew breath in their
chase, to observe this woman whose life rebuked them—to
observe and to assail her; for rebuke, in their terminology, was
scandal. Persecution hemmed her in on every side; no
annoyance was too petty, no calumny too gross, for priestly
jealousy. The inmates of the religious community she had
enriched were taught to insult her—tricks were devised to
frighten her by horrible appearances and unearthly noises—her
windows were broken—her letters were intercepted. Thus,
before a year had elapsed, she was driven from Gex. Some
called her a sorceress; others, more malignant yet, stigmatized
her as half a Protestant. She had indeed recommended the
reading of the Scriptures to all, and spoken slightingly of mere
bowing and bead-counting. Monstrous contumacy—said, with
one voice, spiritual slaves and spiritual slave-owners—that a
woman desired by her bishop to do one thing, should discover
an inward call to do another. At Thonon the priests burnt in the
public square all the books they could find treating of the inner
life, and went home elated with their performance. One thought
may have embittered their triumph—had it only been living flesh
instead of mere paper! She inhabited a poor cottage that stood
by itself in the fields, at some distance from Thonon. Attached to
it was a little garden, in the management of which she took
pleasure. One night a rabble from the town were incited to terrify
her with their drunken riot,—they trampled down and laid waste
the garden, hurled stones in at the windows, and shouted their
threats, insults, and curses, round the house the whole night.
Then came an episcopal order to quit the diocese. When
compelled subsequently, by the opposition she encountered, to
withdraw secretly from Grenoble, she was advised to take refuge
at Marseilles. She arrived in that city at ten o’clock in the
morning, but that very afternoon all was in uproar against her, so
vigilant and implacable were her enemies.